Lokacin da aka aiko shi ﷺ, ya fara kiran mutane. Wasu sun yi imani da shi, wasu kuma sun bayyana kafirci, har Musulunci ya yadu sosai a Makkah, mutane suka fara magana a kansa. Manzon ﷺ da farko yana ziyartar su a gidajensu. Ya kira mutane zuwa Musulunci a bayyane a Makkah, bisa ga faɗinSa (SWT): "Ya kai (Muhammad ﷺ) wanda aka lulluɓe da tufafi! Tashi ka yi gargaɗi!" [TMQ 74:1-2]. Ya tsara su a matsayin ƙungiya bisa wannan addini a ɓoye, shi ya sa sahabbansa ke yin sallah a cikin kwaruruka, suna ɓoye wa mutanensu. Duk wanda ya karɓi Musulunci sabo, sai ya aika wani ya koya masa Alƙur'ani; ya aika Khabbab b. Arat ya koya wa Zainab 'yar al-Khattab da mijinta Sa'eed Alƙur'ani, a gidan Sa'eed. Wannan ita ce halaƙar da Sayyiduna 'Umar ya karɓi Musulunci a cikinta. Manzon ﷺ ya mayar da gidan al-Arqam matsayin cibiyar ƙungiyar muminai da makarantar wannan sabon da'wah, inda yake karanta musu Alƙur'ani, yana umurtar su su haddace shi kuma su fahimce shi. Annabi ﷺ ya ci gaba da ɓoye wannan al'amari, yana shigar da duk wanda ya yi imani da shi cikin tsarin. Ya koya masa a ɓoye a gidan al-Arqam ɗan abil-Arqam har Shi (SWT) ya saukar da: "Saboda haka ka bayyana abin da aka umurce ka da shi." [TMQ 15:94] Tun farko, yana yi wa duk wanda ya lura yana shirye ya karɓi kira da'wah, ba tare da la'akari da shekaru ko matsayin zamantakewa ba, kuma ba tare da bambancin jinsi ko asali ba. Kusan mutum arba'in - maza da mata - daga muhalli da shekaru daban-daban suka shiga ƙungiyarsa, har Allah (SWT) ya umurce shi ya bayyana addininSa. Yawancinsu matasa ne.

When he 􀁕 was sent, he began to call the people. Some believed in him and others professed disbelief, until Islam became widely known in Makkah, and the people talked about it. The Messenger 􀁕 initially used to visit them in their homes. He called people to Islam publicly in Makkah, in accordance with His 􀀬 saying; “O you (Muhammad 􀁕) enveloped (in garments)! Arise and warn!” [TMQ 74:1- 2]. He organised them in a bloc on the basis of this deen secretly, which is why his companions used to pray in the valleys, hiding from their people. For the one who newly embraced Islam, he 􀁕 would send someone to teach him the Qur’an; He sent Khabbab b. Arat to teach Zynab bint al-Khattab and her husband Sa’eed the Qur’an, in the house of Sa’eed. It was the very halaqah (circle) at which Sayyiduna ‘Umar embraced Islam. He 􀁕 took the house of al-Arqam as the centre of the believing block and as a school for this new da’wah, where he would recite the Qur’an to them and instruct them to memorise it and understand it. The Prophet 􀁕 continued to conceal and hide this matter, and bring into the structure anyone who believed in him. He 􀁕 taught him secretly in the house of al-Arqam b. abi al-Arqam until He 􀀬 revealed; “Therefore proclaim openly that which you are commanded.” [TMQ 15:94] At the start, he used to give da’wah to anyone who he noticed had the readiness to accept the call, irrespective of the age or social standing, and regardless of gender or lineage. About forty people - men and women - from different environments and ages joined his group, until Allah 􀀬 ordered him to proclaim His 􀀬 deen. Most of them were youths.

Daga cikinsu akwai masu rauni, masu ƙarfi, masu arziki da kuma matalauta.

Amongst them were the weak, strong, rich and poor.

Sa'ad da sahabbai suka girma cikin al'ada, hankalinsu (’aqliyyah) ya tsaru, suka zama da tunanin Musulunci, kuma halayensu na ciki (nafsiyyah) suma suka zama na Musulunci, sannan Manzon Allah ﷺ ya gamsu cewa ƙungiyarsa ta zama ƙarfaffen tubali wanda zai iya fuskantar dukkan al'umma, sai ya fito a fili tare da ƙungiyar a lokacin da Allah (SWT) ya umarce shi.

When those Sahaba matured in the culture, and their ‘aqliyyah (mentality) had been moulded and it had become an Islamic mentality, and their (nafsiyyah) emotional disposition also became Islamic and when the Messenger 􀁕 was satisfied that his block had become a strong block which was able to confront the whole of society, he came out publicly with the bloc when Allah 􀀬 ordered him.

Da'wah Musulunci ta kasance a bayyane tun daga ranar da aka aiko shi ﷺ. Mutanen Makka suna sane da cewa Muhammad ﷺ yana kira zuwa sabon addini, kuma sun san cewa mutane da yawa sun karɓi Musulunci. Sun kuma san cewa Musulmai suna ɓoye alaƙarsu da wannan ƙungiya da imaninsu ga sabon addinin. Wannan sani yana nufin cewa mutane suna jin sabuwar da'wah da waɗanda suka yi imani da ita, ko da yake ba su san inda suke taruwa ba, ko su wane ne mabiyan da ke taruwa. Bayyana Musulunci da Manzon Allah ﷺ ya yi ba wani abu ne sabo ba. Abin da ya zama sabo shi ne bayyanar wannan ƙungiyar masu imani.

The Islamic da’wah was open from the day in which he 􀁕 was sent. The people in Makkah used to know that Muhammad 􀁕 called people to a new deen and they knew that many had embraced Islam. They also knew that the Muslims were hiding their affiliation to the bloc and their conviction in the new deen. This knowledge implied that the people used to sense the new da’wah and people who believed in it, though they did not know where they gathered, or who the gathering believers were. The Messenger’s 􀁕 declaration of Islam was not something new. Rather what was new was the appearance of this believing block.

Lokacin da aka saukar da wannan ayar ta Allah 􀀬 ga Manzon Allah ﷺ:

When the following saying of Allah 􀀬 was revealed to the Messenger 􀁕:

"Saboda haka ka bayyana abin da aka umarce ka da shi, ka kuma juya baya ga masu shirka. Lalle ne, Mu za Mu isar da kai ga masu izgili. Waɗanda suka sanya wani abin bautawa tare da Allah, za su sani." [TMQ 15:94]. Manzon Allah ﷺ ya bayyana da'awar a fili, ta haka ya matsa daga matakin ɓoye zuwa matakin bayyane. Ya matsa ﷺ daga mataki na tuntuɓar waɗanda ya ji a cikinsu shirin karɓa, zuwa mataki na yin magana da dukkan mutane. Wannan ne farkon arangama tsakanin Imani da Kufurci, da kuma gogayya tsakanin tunani nagari da tunani na ɓatacce.

“Therefore proclaim openly that which you are commanded, and turn away from al- Mushrikeen (polytheists). Truly! We will suffice you against the scoffers. Who set up along with Allah another Ilah (god), they will come to know.” [TMQ 15:94]. The Messenger 􀁕 proclaimed the da’wah publicly and thus moved from the private stage to the public stage. He 􀁕 moved from the stage of contacting those in whom he sensed readiness, to the stage of addressing all the people. This was the start of the clash between Imaan and Kufr, and the friction between the correct thoughts and the corrupt thoughts.

Haka mataki na biyu ya fara, wato mataki na mu'amala da gwagwarmaya; wanda shi ne mafi ban tsoro cikin dukkan zamanai. An jefi gidan Manzon Allah ﷺ da duwatsu. Matar Abu Lahab, Umm Jameel, tana zubar da datti a gaban gidansa. Shi ﷺ yana gamsuwa kawai da cire shi. Abu Jahl ya jefe shi ﷺ da mahaifar tunkiya, wadda aka yanka a matsayin hadaya ga gumakansu, amma shi ﷺ yana jure cutarwar. Hakan kawai yana ƙara ƙwazonsa da jajircewarsa wajen da'awa. Musulmi suna fuskantar barazana da cutarwa. Kowace kabila tana kai hari kan Musulmin da ke tsakaninta, tana azabtar da su tare da cutar da su saboda addinin su. Haka misalin Bilal, Ammar, mahaifiyarsa da mahaifinsa, da wasu da yawa waɗanda suka bar mafi kyawun misalai na jajircewa, wahala da jure azaba.

Thus the second stage started, which is the stage of interaction and struggle; and which was the most alarming amongst all the ages. The house of the Messenger 􀁕 was stoned. The wife of Abu Lahab, Umm Jameel, used to throw impurities in front of his house. He 􀁕 was content just to remove it. Abu Jahl threw upon him the uterus of a sheep, which had been slaughtered as a sacrifice to their idols, but he 􀁕 would bear the hurt. It only increased his insistence and steadfastness in the da’wah. The Muslims used to be threatened and harmed. Every tribe fell upon the Muslims in its midst, torturing and tormenting them because of their deen. Such was the example of Bilal, Ammar, his mother and father, and many others who left the best examples of steadfastness, suffering and enduring torture.

A farko, Kafiran ba su nuna damuwa sosai game da da'war Manzon Allah ﷺ ba, saboda sun yi tunanin maganarsa ba komai ba ce face maganar malaman addini da masu hikima. Sun yi tunanin mutane za su koma addinin kakanninsu. Shi ya sa ba su guje shi ba, kuma ba su yi masa suka ba. Duk lokacin da yake wucewa ta taronsu, sai su ce, "Wannan ɗan ‘Abdul-Muɗɗalib ne wanda ake yi masa magana daga sama." Amma sa'ad da Manzon Allah ﷺ ya kai musu hari ya kuma adawa da su, inda ya ambaci gumakansu, ya wulaƙanta su, ya raina hankalinsu, ya kuma zargi kakanninsu da ɓata, sai suka ayyana shi a matsayin maƙiyinsu, suka haɗa kai wajen adawa, ƙiyayya da tashin hankali a kansa.

At the beginning, the Kuffar did not show much concern for the da’wah of the Messenger 􀁕 because they thought his speech was nothing more than the talk of priests and wise men. They thought the people would return to the deen of their fathers. That is why they did not run away from him or condemn him. When he used to pass their gatherings, they would say, “This is the son of ‘Abdul-Muttalib who is spoken to from the sky.” When the Messenger 􀁕 confronted and opposed them, where he mentioned their gods and disgraced them, and he insulted their minds and charged their forefathers with misguidance; then they declared him as their enemy and united in their opposition, enmity and belligerence against him.

Sun so su raunana matsayinsa ta hanyar kore shi a ikirarinsa na annabci. Don haka, sai suka tambaye shi game da mu'ujizozinsa cikin izgili da ba'a. Suka ce: "Don me Muhammadu ba zai mayar da as-Safah da al-Marwah zinare ba?" "Don me ba a saukar da littafi (a rubuce) daga sama ba?" "Don me Jibril ba ya bayyana a gabansu?" "Don me ba ya rayar da matattu?" Haka kuma sun ƙara taurin kai. Manzon Allah ﷺ ya ci gaba da kiran mutane zuwa umarnin Ubangijinsa. Sun yi amfani da hanyoyi da yawa don su mayar da shi daga da'awarsa, suna azabtar da mabiyansa, yada farfaganda, kauracewa su, da sauran irin waɗannan hanyoyi, waɗanda kawai suka ƙara riƙon Manzon Allah ﷺ da igiyar Allah (SWT) da kwazonsa ga da'awar.

They wished to diminish his status by disproving him in his claim of prophethood. Thus, they inquired about his miracles in a taunting and mocking manner. They said; “Why doesn’t Muhammad turn as-Safah and al-Marwah into gold?” “Why is a book (in written form) not revealed from the sky?” “Why does Jibreel not appear in front of them?” “Why does he not give life to the dead?” Furthermore they became more stubborn. The Messenger 􀁕 continued calling the people to the command of his Lord I. They used many ways to make him turn back from his da’wah, torturing his followers, propaganda and boycott, and other such means, which only increased the Messenger’s 􀁕 hold on the rope of Allah 􀀬 and his zeal for the da’wah.

Labarin Manzon Allah ﷺ da wahalar da yake sha ya isa ga kunnuwan kabilu, kuma da'awarsa ta zama sananne a ko'ina. An ambaci Musulunci a dukan tsibirin Larabawa, kuma mahaya suna magana a kansa daga wuri zuwa wuri. Musulmai ba su da damar haɗuwa da mutane da yin magana da su, sai dai a watanni masu tsarki, lokacin da Manzon Allah ﷺ zai sauko zuwa Ka'aba ya kira Larabawa zuwa addinin Allah (SWT), yana ba su bishara da ladansa, yana kuma gargaɗe su game da azabarsa da hukuncinsa.

News about the Messenger 􀁕 and his suffering reached the hearing of the tribes and his da’wah became generally known. Islam was mentioned throughout the peninsula, and the riders spoke about it from one place to another. The Muslims did not have opportunity to mix with the people and speak to them, except in the sacred months when the Messenger 􀁕 would come down to the Ka’bah and call the arabs to the deen of Allah 􀀬 and give them the glad tidings of His reward and warn them of His torment and punishment.